Seraj Ahmad Misbahi Delhi India
I was born on 07/11/1992 in UP, India. I got primary education in my village and then at the age of nine I got admission in Madrsa for the memorization of the holy Quran, Alhamdulillah, I completed this process within four years and continued my education in Islamic studies at Darul Uloom Alima, Basti until I completed this nine years course of Fazilah in 2014 at the Arabic University of Al Jamiatul Ashrafia, Mubarakpur, Azamgarh along with my graduation in B. A. (Distance Course) from Maulana Azad National Urdu University.
In this thirteen to fourteen years period, I have completed Urdu & Arabic Diploma (NCPUL) CABA MDTP and CCC courses of computer from NIELT Chandigarh.
In order to pursue higher studies, I applied for M. A. in Jamia Millia Islamia, New Delhi wherein I have passed out this course in 2016 along with JRF Award (Junior Research Fellowship) at the end of 2015. For further study, I was selected for M. Phil. (Master of Philosophy) in University of Delhi. Alhamdulillah, I was conferred the award of M. Phil. in 2018. In Feb 2019, I have been selected for Ph. D in Jamia Millia Islamia.
My Books and Lectures: Who is Imam Hussain? (English) The Political Legacy of Umar The Great (Arabic and English) The Introductory of Jamia Khwaja Qutbuddin Bakhtiyar Kaki(English and Arabic) Practical Method of Arabic and English Translation (English and Arabic Lecture)
I have worked as Arabic into English and vice versa translator since February 2016 till 09/2018 in “ Data Flow Groups Services (India) Private Limited” located In Noida, India. It is a pioneer Middle East based leading company for background screening. I have joined Aegis Global known as Startek (Gurgaon) as a Senior Executive in department of operation in November 2018 till 03/2020.
The Three Cs of Islamic Democracy
The key features of Islamic governance that I have found in Islamic sources – Quran and the Prophetic precedence (Sunnah), and contemporary Muslim discussions on the Islamic State – are Constitution, Consent, and Consultation. Muslims who seek to implement the Shariah are obliged to emulate the Prophet’s precedence. These principles have been explored and articulated in the specific socio-cultural context of different Muslim societies, it is important to understand that they are essential.
The compact, or constitution, of Medina that Prophet Muhammad adopted provides a very important occasion for the development of Islamic political theory. After Prophet Muhammad (PBUH) migrated from Mecca to Medina in 622 CE, he established the first Islamic state.
The compact of Medina can be read as both a social contract and a constitution. The second idea that the compact of Medina manifests is that of a constitution. In many ways, the constitution is the document that enshrines the conditions of the social contract upon which any society is founded. The compact of Medina clearly served a constitutional function.
Thus, we can argue that the compact of Medina serves the dual function of a social contract and a constitution. Since it is a historically specific document in its scope. It can serve as a guiding principle to be emulated.
The constitution of Medina established the importance of consent and cooperation for governance.
The process of bayah, or the pledging of allegiance, was an important institution that sought to formalise the consent. Replacing bayah with ballots made the process of pledging allegiance a part of universal proceedings. Elections, therefore, are not a departure from Islamic principles and traditions.
The Quran, too, recognises the authority of those who have been chosen as leaders, and in a sense extends divine legitimacy to those who have legitimate authority.
O, you who believe! Obey Allah and obey the Messenger and those in authority from among you. [Quran 4:59]
The third key principle of Islamic governance is consultation, or Shura in Arabic. This is a very widely known concept, and many Islamic scholars have advanced the Islamic concept of Shura as evidence for Islam’s democratic credentials. Indeed, many scholars actually equate democracy with Shura.
Allah says in the holy Quran:
…and consult them in affairs (of moment). Then, when thou hast taken a decision put thy trust in Allah. [Quran 3:159]
[righteous are those] …who conduct their affairs through [shura baynahum] mutual Consultation. [Quran 42:38]
Muslim scholars tell whether the Quranic injunction for consultation is advisory or mandatory, but it nevertheless remains a divine sanction. Pro-democracy Muslims see it as necessary, and those who fear democratic freedoms and prefer authoritarianism interpret these injunctions as divine suggestions. Consultative governance, therefore, is the preferred form of governance in Islam.
There is much in Islamic sources and Islamic tradition that is favorable to making democracy the vehicle for delivering the Islamic governance, such as social justice, economic welfare, and religious freedoms.Democracy is inherent to Islamic values and Islamic historical experience.